Upstream

As the ongoing ethnic cleansing campaign against Palestinians continues, it’s important that we also continue to raise a magnifying glass to its perpetrators, not just looking at the state of Israel as a whole or the IDF—as blood-soaked as their hands are—but also looking at the some of the perhaps less publicly scrutinized institutions complicit in this genocide.  In this episode in our ongoing series on Palestine, we’re going to focus on healthcare institutions and their complicity in the devastation and destruction taking place in Palestine. What are the underlying power structures that support and uplift settler colonialism, white supremacy, and health apartheid? Why is it that so few health institutions in the west have spoken out against Israel’s genocide of the Palestinian people? What does that tell us about the failures of our healthcare systems and much of the medical community?  To discuss these questions and more we’ve brought on two guests today. Dr. Jess Ghannam is a Palestinian professor in psy

For those of us living in the United States, today — what we call Thanksgiving — is a very significant holiday because, for some of us at least, it’s a day to recognize and remember the violent, genocidal, settler-colonial history of the land we live on. Our lives here in North America are predicated on a history and a pattern that is repeating itself as we speak, most notably in occupied Palestine, where we are witnessing what feels like the culmination of a decades-long ethnic cleansing campaign against the Indigenous population of Palestine by the forces of Zionism, the state of Israel, and, by the reigning global hegemon, the United States.  We've already covered some of the history that led us to this point in Part 1 of our ongoing series on Palestine with Sumaya Awad, and on today's show, we're going to be exploring a different angle, outlining the history and context of the formation of the state of Israel, how Palestinians resisted Israeli occupation from before the state was even created, and how th

The Red Scare — perhaps most well known through the era of McCarthyism that dominated the social, political, and legal spheres of the U.S. in the 1950s — is actually much more than just a brief window of time where communists in the United States were vilified, criminalized, and blacklisted. The Red Scare is actually much more pervasive and longstanding, originating decades before McCarthyism and stretching well into the present. And, when combined with the Black Scare — the fear and hatred of Black people in the United States — it really forms an entire mode of governance that has shaped the character, policies, and collective consciousness of much of U.S.’s 20th and 21st centuries.  To talk about the Black Scare, the Red Scare, and how they work together to create a specific hegemonic atmosphere and policy landscape in the U.S., we’ve brought on Charisse Burden-Stelly, an Associate Professor of African American studies at Wayne State University, a fellow at the Charles Warren Center for Studies in American

“This is the most important election of our lifetimes.” “Voting for a third-party candidate? Might as well throw away your vote!” “You may not like him, but you’ve just got to hold your nose and vote for him — otherwise, Trump might win.”  We're sure you’ve heard each of these lines many times — we know that we have. But, at some point you have to ask: how can every election be the most important one? Am I really throwing away my vote by voting for a candidate whose policies I agree with? Can we ever actually affect change if we’re always voting for the "lesser evil" candidate or party? Isn’t that just a race to the bottom — or, as we're seeing currently, a race towards genocide? Well, in this conversation, we’re going to tackle all of those questions — and much more — with our guest, August Nimtz, Professor of political science and African American and African studies in the College of Liberal Arts at the University of Minnesota. Professor Nimtz is the author of The Ballot, The Streets, Or Both? published by

As we continue to work towards outer transformation, building the structures and models that will shape the transition to a post-capitalist society, it’s also important to think about the inner transitions within ourselves — particularly, how we relate to one another personally and socially. How we show up together for a liberated future is the core theme of the book How We Show Up: Reclaiming Family, Friendship, and Community, written by our guest in this episode, Mia Birdsong. Mia is the Executive Director of the Next River Institute and the host of the More than Enough podcast miniseries. In How We Show Up, Mia shares how we have separated from one another despite our deep desire for belonging. She explores how we can instead turn towards one another, remembering our inherent interconnectedness, and how we can find connection and support in vulnerability and generosity.  In this conversation we explore how capitalism has undermined our ability to create and sustain healthy communities, what it really mean

Before 1948, the land of Palestine was dotted with olive groves along rolling hills between mountains and the Mediterranean sea. Palestinians, Arabs, Muslims, Jews, and Christians all lived alongside one another in relative harmony, practicing agriculture and embroidery, or working in factories or along the coast in thriving port villages. Not to romanticize it too much, but in comparison to what was to come, this region was thriving.  If you’ve been paying any attention to the news lately, you’ll know that an image of harmony is no longer the case in this region. In 1948, the state of Israel was founded, and the campaign leading up to, during, and following the founding of this ethno-state threw this region into a turmoil that has produced one of the most subjugated and immiserated populations in the world — a population that has been subjected to ongoing ethnic cleansing and a campaign of genocide aimed at replacing Palestinians and their towns, villages, and cities, with Israeli settlements.  In this episo

What Is To Be Done? This is the question so profoundly posed by the Russian Revolutionary and Bolshevik leader, Vladimir Lenin, in his landmark text of the same name. Although it was written well over a century ago, this text, the questions it asked, and the paths forward that it provided, are just as relevant today as they were a hundred years ago. And just as urgent. What roles do spontaneity and disciplined organization have in leftist movements? Can we focus simply on economic reform, or do our actions need a larger political framework to structure, guide, and propel them?  Why does it feel like even though so many of us are motivated to work towards structural change, that things continue to get worse? Why does it seem like potential revolutionary struggles in the West always seem to stall and fail to move from a singular moment to a protracted movement?  These are old and familiar questions — a lot of ink has been spilled and speeches made exploring them — and in this Conversation, we’ve brought on two

What is the connection between capitalism, colonialism, consumerism, and Christianity? How do these systems and ideologies uphold and support one another? How do we work to dismantle them and cultivate in their place a decolonized culture and politics that supports Indigenous sovereignty, human health and wellbeing, and flourishing ecosystems? These are some of the questions that we’ll explore today on this special Indigenous People’s Day conversation with Sikowis Nobiss. Sikowis is Plains Cree/Saulteaux of the George Gordon First Nation in Saskatchewan, Canada At 19 she began her life's work of uplifting Indigenous rights and voices when she got her first job at the New Brunswick Aboriginal Peoples Council in Fredericton, Canada, during the Burnt Church Rebellion. Between 2010 and 2015, Sikowis attempted to work with various Indigenous folks in Iowa City to build a climate and environment organization but was unsuccessful. However, her goal to found such an organization became a reality in 2016 when she join

Although the reference to war that you just heard could very much be real, actual military conflict — after all, our guest on today’s episode has fought as a freedom fighter in a Kurdish militia in Syria — today’s episode isn’t about that. It’s about a different kind of war: class war. Specifically, class conflict as it manifests in the workplace between employees and employers. You may already know about Anchor Brewery — maybe you love the beer, maybe you’ve seen the iconic steam beer bottle around, or maybe you don’t know anything about it. Whatever your relationship to Anchor Brewery — you’re about to hear a story that stretches from early San Francisco union history, to the dawn of the craft beer renaissance, and into the present. A story about class war and worker solidarity in the beer industry. You might also have heard about Anchor Brewery’s unionization campaign that took place in 2019 after this locally beloved brewery was bought by a giant beer conglomerate, Sapporo. That unionization campaign was

It was once very difficult for people experiencing poverty in the Global South to obtain credit and loans because they were seen as unable to provide adequate collateral. This situation changed with the emergence of microfinance, a model pioneered by Muhammad Yunus and the Grameen Bank in Bangladesh which has now been widely disseminated to countries around the world.  At the heart of the Grameen system is the organization of borrowers into groups of women (97 percent of the bank’s loans are to women) where collateral is each woman's social connections and reputation. This model is touted for contributing to Women’s Empowerment and for “rising people out of poverty” and even won a Nobel Peace Prize in 2006.  But does this model actually empower women? Does it address the structural causes of poverty? Or is it just another frontier for capitalism — a new way of profiting off of the most marginalized, exploiting the trust and social cohesion among groups of women, and even triggering what’s been described as “I

“It's easier to imagine the end of the world than the end of capitalism.” Those words have been attributed to both the philosophers Fredric Jameson and Slavoj Žižek decades ago, but they couldn’t feel more true today. As we continue to stare down the double barrels of climate change and COVID without any meaningful response from those who rule over us, without organized and collective action that has been able to make a transformative material impact, and for many out there without even really fully absorbing the reality staring us in the face…yeah. , it certainly seems like it’s easier to imagine the end of the world than the end of this horrifying social order.  This phenomenon, which was so aptly distilled into a bite-sized quote by Jameson and Žižek, has come to be known as capitalist realism — a concept popularized by the late Mark Fisher in a book of the same name written in 2008. In Capitalist Realism, Fisher, an author and educator, explains in eighty pages, just how deeply capitalism has permeated ou

Do you ever feel like time is marching in a particular direction? Towards, say, rising global temperatures, mass extinctions, ever-increasing divisions — and ultimately, towards inevitable collapse? What if this particular perception of time contributes to our feelings of despair and hopelessness about our futures? What if it limits our ability to imagine and fight for a more just, equitable, and regenerative system? In this conversation, we’ve brought on Bay Area artist and author Jenny Odell to help us unpack and reimagine our experience of time and to foster hope and inspire action for a better future. We focus on insights and stories from Jenny’s two books, her 2019 New York Times Bestseller How to do Nothing: Resisting the Attention Economy and most recently, Saving Time: Discovering Life Beyond the Clock. In this conversation, we learn about the commodification and colonization of time under capitalism, how it happened, when it happened, and how the fungibility of time contributes to human and planetary

When you think about the philosophies and practices of Buddhism and Marxism, you might not immediately think that they have much in common. However, you might be surprised at how much overlap and complementary resonance there actually is between these two rich and beautiful traditions.  In this conversation, we’ve brought on Breht O’Shea, a Buddhist practitioner and Marxist political educator based out of Omaha, Nebraska. Breht is the host of the podcast Revolutionary Left Radio and co-host of the podcasts Red Menace, Guerrilla History, and, most recently, Shoeless in South Dakota. You might remember Breht from when he was on the show about a year ago to talk about revolutionary leftist theory.  In this conversation, we explore how both Buddhism & Marxism offer helpful pathways to liberation and provide a spot-on analysis of the root causes of suffering. We also explore some of the potential tensions between Buddhism and Marxism, as well as what each tradition can learn from the other. And we end with a p

When we think of health under capitalism, it's easy to go straight to the fight for universal healthcare, and understandably — that battle is one of the most contentious and important in the ongoing class war between the mass of people and those who rule us, the capitalist class. But it would be a mistake to think that that’s where our battle ends, that there isn't an expanded struggle over the ways that health and sickness are even conceptualized under the capitalist ideological framework which shapes how we value ourselves and how we are either utilized or abandoned by this system.  In this episode, we’ll take a deep dive into all of the different places where health overlaps with capitalism, with Beatrice Adler-Bolton, co-host of the podcast Death Panel and co-author, along with Artie Vierkant, of Health Communism: A Surplus Manifesto. This conversation glides from Marxist economic analysis to healthcare policy to history and to some of the most foundational philosophical underpinnings of the political eco

Elements of capitalism have existed throughout history — in institutions like markets, class relations, ownership laws, credit systems, etc. But they were never dominant until they came together, escaping the isolated, laboratory conditions in which they once existed, to coalesce and form a world-dominating capitalist order.  How did the bubonic plague, the world-shattering pandemic occurring in Western Eurasia in the 14th century, along with the Little Ice Age that followed it, give rise in the 1600s to the mode of production that has now come to take hold of the entire world? What is capital, and how is it a social relation, as Marx wrote? And what exactly is the relationship between capitalism and the state? Are these two opposed, like many on the reactionary right tend to assume, or are they one and the same thing, there to support and uphold one another? And what about capitalism itself — what different stages or phases of capitalism exist? How did we go from the more classic mercantile capitalist system

It’s perhaps more important than ever in these especially tumultuous, lonely, and oppressive times that we continue to believe that another world is possible. Simply reimagining the way we raise our children, the homes that we dwell in, the property we horde or share, and the form of the families we choose — can have profound and long-term impacts on the quality of our lives and on the world we’re living in more broadly. By challenging these seemingly ordinary structures of everyday life we can spark and re-spark our collective and individual desire to live in a more just and equitable world. This is the premise of new book Everyday Utopia: What 2,000 Years of Wild Experiments Can Teach Us About the Good Life, written by Kristen Ghodsee. In this conversation, we take a journey around the world and through time, exploring some of the most fascinating, inspiring, and sometimes quirky, experiments in alternative ways of living. From Plato to the Buddha, from the Bible to the Communist Manifesto, from ancient At

The music we know today as jazz has deep and contested roots, but likely arose in New Orleans, Louisiana in the late nineteenth and early twentieth centuries. The music is based on the musical traditions of Africans, newly freed from slavery, and particularly by the tradition of the blues, an art form known for expressing the suffering and hardship of Jim Crow America.   In his book, Jazz and Justice: Racism and the Political Economy of the Music, author and scholar Dr. Gerald Horne examines the economic, social, and political forces that shaped jazz into what we know today.   In this conversation, Dr. Horne guides us through the emergence of jazz as a musical art form, the brutal realities of white supremacy and economic exploitation faced by jazz musicians, and how this music blossomed into a force that has shaped and defined so much of U.S. American culture in so many profound ways. Thank you to Elvis Phillips for the intermission music and Carolyn Raider for the cover art. Upstream's theme music

We’ve been taught to think of staggering economic inequality, the disposability of nonwhite  labor populations, hyper-exploitation, and minority rule as bugs within the capitalist system — things to be corrected by capitalist technology and innovation — but in fact, all of these things are anything but bugs — they are features of this system, baked deep into it at its very core. And, in many respects, the birthplace of modern, global capitalism, with its exclusion of racialized others, its rabid anti-labor ideology, its universalized immiseration, and its unrelenting push for hyperproductivity, is a place that might surprise you at first: California. Specifically? Silicon Valley. Even more specifically? Palo Alto.  In his book, Palo Alto: A History of California, Capitalism, and the World, author Malcolm Harris traces a very bold line from early Californian history, with its brutal enslavement of Indigenous peoples, its railroad and agricultural barons, the codification of corporations as people, and the fou

Although its intellectual handmaidens love to insist otherwise — capitalism is not a system that truly embodies freedom. We all feel it, of course — that nagging sense that we lack any agency over the choices that shape our lives, the frustration we feel at our bosses, the tension we feel with our landlords, the sense that we’re all just stuck in a rat race. We might lack the language to articulate it, or a framework within which to situate it, but we all know, deep down, that this ain’t it — that there’s something deeply wrong. In this episode, we explore why this is — why, despite what we’re constantly being told — that we currently live under the freest system ever — that we’re not actually free — and why we’re all imprisoned within capitalism. We start with a brief history of how we got here, what different conceptions of freedom have meant historically — and how they can be applied to our current condition — and then we take a deep dive into the mechanisms this system uses to keep us all imprisoned, and,

At the beginning of the 20th century, economist John Maynard Keynes predicted that within a century, thanks to the growth of wealth and the advances of technology, that no one would have to work more than 15 hours a week. The challenge, in Keynes's view, would be how to fill all of our newfound leisure time without going crazy.’   That obviously never happened — so, what went wrong? Technology has advanced to the point where we could all be working much less, and with all sorts of time-management apps and tips from experts, why does it somehow feel like there’s never enough time in the day?   In this episode, we’ve brought on someone who might help us figure that out. Oliver Burkeman is the author of 4000 Weeks: Time Management for Mortals — a book about why life today often feels like a battle against endless to-do lists. In this conversation, we explore with Oliver how time has been instrumentalized under capitalism, why it’s important to “waste time” on activities that are not productive and cul